ItlVI.NI-; MKIiCV A CAISK I'Oli II1MII,I.\TI().\. 



A DISCOURSE 



PREACHED ON THE OCCASION OF THE STATE FAST, 



jV T» R T r^ 13, 1 8 €> 5 , 



GOK DON HALL, D. I) 

Pastor of tlu- Edwards Church. 



[Puljliwlied Ijy ReQuest.] 



NORTHAMPTON, MASS. 

TKUMBULL & GERE PRINTERS. 

1805. 



DIVIXE MERCY A CAUSE FOR HUMILIATION. 



A DISCOURSE 



PREACHED ON THE OCCASION OF THE STATE FAST, 
JVPRIL 13, 1S«5, 



GORDON HALL, D. D., 

Pastor of the Edwards Church. 



[IPublished by Request,] 



NORTHAMPTON, MASS. 
TRUMBULL & GERE PRINTERS. 

1865. 






FAST DAY SERMON. 



EZEKIEL XVI : G3. 
That thou m vykst remkmiu-k and „e contounded, and never open thv moctu 

ANT MORE, BECAUSE OF THV SHAME, WHEN I AM PACIFIED TOWARD THEE FOR 
ALL THAT THOU HAST DONE, SAITH THE LoRD GoD. 

Had human wisdom, instead of inspiration, penned this 
^ erse it would, I suspect, liave been different. Written upon 
the theory on wliich our days of fasting and ]iumih-ation are 
appointed, it would have read on this wise, " That tliou maj- 
est be confounded and never open thy mouth any more, be- 
cause ot thy shame, wlien overwhehned with my righteous 
rebukes and consuming judgDients." 

Doubtless the thought has occurred to some of us that this 
ought rather to be a day of thanksgiving; and the question 
may be suggested whether there is not an incongruity in ob- 
serving the day of our nation's relief and gladness, for the pur- 
poses specified in our Governor's proclamation. 
^ Certainly this is an occasion for rejoicing beyond any criveu 
since we began to be a nation. Rut let us note this," that 
nnder certain circumstances a day of thanksgiving mav be a 
time of profound liumiliation. 

This is the tact or principle announced in tlie text. Jeho- 
vah had been setting f. .rtli the ingratitude of his chosen people 
their idolatry, the violations of their covenant. He declared 
that he would visit them for revolting from their God, and fur 
their manifold ])rovocations. Yet he graciously assures them 
that the time shall al'terwards come when he will remember 
the covenant made with Israel in the days of her youth (i. e., 
in her early history, the covenant nv.ule witli Abraham, Isaac 



and Jacob), " and," says Jehovah, "I will establish with thee 
an everlasting covenant (in Christ the Messiah). Then thou 
shalt remember thy ways and be ashamed, when thon shalt 
receive thy sisters, thine elder and thy yonnger, (when to the 
spiritual Israel, the true church, shall be given the elder sister, 
the converted Jewish nation ; and the younger, the converted 
Gentiles), and they shall be unto thee for daughters— but 
not by thy covenant," (not as a reward for thy covenant-keep- 
ing and fidelity). 

It is after they have so shamefully broken their covenant- 
that covenant of Sinai— and God has established a new cove- 
nant of unsearchable grace, after he has blessed them with 
peace and spiritual prosperity that they are to be ashamed and 
confounded. Not while the strokes of the rod are falling upon 
them, but when Jehovah has restored to them his favor. 
" That thou mayest remember and be confounded and never 
open thv mouth any more, because of thy shame, when I am 
pacified "toward thee for all that thou hast done, saith the 
Lord God." This prophecy may have been verified in some 
sense and measure to Israel in days past, but its complete ful- 
filment lies in the future. Israel are yet to see the grace of 
the new covenant— to see their Messiah, crucified for them, 
washing away their sins in his blood. They are to look upon 
him whom they have pierced and mourn for him. It is not 
under the thick darkness and the lightnings and the trump of 
Sinai ; it is not by their dreary dispersion and sufferings that 
they are to be smitten with contrition. These may have pre- 
pared the way. But it is by a view of redeeming love. It 
is when they realize that Jesus the crucified was the Lamb of 
God ; when their eyes are opened to know the love of God, 
and to see their peace-offering on Calvary. They shall hear 
Jehovah say, " My covenant is with thee— I am pacified." 
Atonement made— no wrath now—" I anr pacified." No in- 
flictions now— no fear—" I am pacified." Ah ! but what 
have /done? Why this marvellous kindness? Yes, God 
loves me ! Glorious, gracious Jehovah ! "His mercy reacheth 
unto the heavens"— I am forgiven, at peace with him— but 
bow shall I ever forgive myself f How shall I ever lift up 



my liead i Ali ! "Tliou slialt remeinLer and be confounded 
and never open thy mouth any more, because of thy shame 
whe7i I am pacified toioard thee for all that thou hast done, 
saith the Lord God." 

Thus clearly and impressively is the principle presented 
which I make the subject of my discourse — that Humiliation 
should be exercised in view of the divine goodness. In other 
words, The mercy of God cause for humiliation. 

Not in the text alone is this principle brought to our notice. 
It is expressly asserted that "the goodness of God leadeth to 
repentance." This is its legitimate efieet ; and to be otherwise 
affected by it is treated as unnatural and amazing. " Despis- 
est thou the riches of his goodness and forbearance and long 
suffering : not knowing that the goodness of God leadeth thee 
to repentance ? But, aftef thy hardness and impenitent heart 
treasurest up nnto thyself wrath." 

So, repeatedly throughout the scriptures God reminds Jew 
and Gentile of the grace exercised towards them — of prophets 
raised up — teacliings given — benefits conferred — patience ex- 
ercised — the resources of infinite love expended, till he ex- 
claims, " What more could I have done for my vineyard V 
lie calls heaven and earth and the animal creation to look on 
with wonder, " Behold O heavens, Give ear O earth," It 
M-as cause of astonishment that creatures so cared for and 
loaded with kindnesses were not subdued into ingenuous sor- 
r<^)w and grateful love. 

To this principle which avc are considering. Ininian cxjh"'- 
rience often responds. Saul M'as pursuing David witli deadly 
hatred — with relentless malice to kill him. The time cauie 
that he was in David's power. The return made to him was 
only mercy, kindness. Saul was melted. " Is tlii> thy voice," 
he said, " my son David ?" He lifted up his voice and W('i)t, 
crying, "Thou art more righteous than I." If you have done 
sore injustice to your neighbor, infiictcd a cruel wrong upon 
his pro])erty or business, Iiis good name or his lamily, and he 
knows it, says he forgives you, takes every opportunity to do 
you good, makes sacrifices for you — Oh ! your relentings M'ill 
be kindled, you will be melted, you will be ashamed, and ab- 



G 

lior yourself, if your heart is not stone to its very center. 
" Therefore if thine enemy hunger, feed him ; if he thirst, 
give him drink ; for in so doing thou shalt lieap coals of fire 
on his head," 

Many an undutiful, wayward son, who has distressed his 
benignant father, has seen his vileness in the light of that 
father's love. The Prodigal Son, described in the parable, 
who had caused his father so much anxiety and grief — going 
home in penury and rags — had words all prepared, his plea 
ready, to propitiate his abused father. But that father meets 
him a great way off, embraces him, interrupts his confession, 
will hear no more of it^utters not a syllable of reproach — 
no upbraidings — " my lost son — he is found !"— " bring out the 
best robe — shoes for his feet — the ring for his hand — kill the 
fatted calf— rejoice, be merry," Oh ! what a reception for a 
wicked, undutiful child ! I think I hear him say, " My injured 
father, after all that I had done, spoke not one word of up- 
braiding ! How keenly he might have brought my sins to 
mind ! What rebukes I deserved ! But no. He ' blotted 
out my sins' — he ' never mentioned them' against me. Oh ! 
this is the loving, gracious father, whom I forsook, whose 
lieart I wrung with anguish." That prodigal, I venture to 
say, was never so confounded and ashamed as when he found 
his father " pacified," loving, loading him with the best the 
mansion could aftbrd. So, the forgiven sinner finds his deep- 
est humiliation when he reflects upon the kindness of his 
Heavenly Father, his beneficent and gracious God. 

In like manner a church are humbled to the lowest depths, 
when after all their unfaithfulness and provocations God ap- 
pears among them in mercy, refreshing their hearts, reviving 
his work. It is so undeserved, so strangely kind that they 
are ashamed and confounded. 

Such being tue fact — testified to ly scri^pture and human 
experience — that a sense of the divine goodness works humilia- 
tion, let us now look at the explanatio:? of the fiict. 

There is more than one way, we see, of producing contri- 
tion and self-abasement. As already observed, it is common- 
ly thought that judgments and sorrows are the suital)le means. 



It is in seasons of trouble and peril, of want, fear, sadness, 
that Fast days are generally aj^pointed. And scripture au- 
thorizes the practice. But perhaps it would be true christian 
philosophy to appoint such days also in times of extraordi- 
nary blessings. 

The end to be secured by such religious solemnities, wc 
all agree, is lowliness of spirit before God ; the true posture 
of soul which becomes us, in view of our ill-deserving ; that 
acknowledgment of our guilt and dependence whereby we 
glorify God, rendering to him the praise which is his due. 

Humiliation then is the result aimed at. And between 
this and divine mercies there is a very intimate connection. 

If we ask, "Whence comes humiliation ? how is it generated ? 
we are all ready with the answer. It springs from a sense 
of guilt and unworthiness. Then we must ask a further ques- 
tion ; whence this feeling of guilt ? From reflection. The 
dili^erencc between the humble nuin and the proud man is 
not that the one has reason for his humility and the other for 
pride. But the one reflects upon the truth of his case, while 
the other in his thoaghtlessness submits to the dominion of a lie. 

How then is reflection to be secured ? By judgments ? 
Yes. They startle the man, arrest his attention, make him 
inquire why he sufi:ers ; often break down his pride and wil- 
fulness, disposing him to accept divine mercy as his only hope. 

But overwhelming kindness is suited to produce this same 
effect. Terrors and the rod must be addressed to coarse na- 
tures. And, alas ! how few natures are other than this, as 
our stupidity under infinite kindness too surely proves. 

But the attempt to sul)dne a heart by kindness is appealing 
to an ingenuous nature. It is ielt by a fine and noble soul. 
A selfish, brutish spirit is moved only by fear. Ilell-fire may 
set him thinking. But some, of better mouhl, arc affected 
by love. Divine compassion, exhibited «>n Calvary, accom- 
plishes that for which the majesty aiul awfulness of Sinai Avere 
insuflicient. Of course I do not believe that either warnings 
or invitations, judgments or kindness, would subdue the 
heart, but for the super-added influence of the Holy Spirit. 
I doubt not, however, that the Spirit acts in the line of the 



8 

heart's susceptibilities. Hence the Spirit brings one to the 
foot of God's throne through stern dealings — draws another to 
Jesus by the melting accents of mercy and the sweet attrac- 
tions of the cross. And it is a proof of great hardness that 
divine goodness so little affects and humbles us — that we are 
of such coarse material, such unfeeling natures, that rough 
dealing, stern blows, are needful to bring us to our knees, into 
the right attitude of lowliness and submission before God. 

Marvellous kindness, then, is adapted to bring us to reflec- 
tion, and, through reflection, into prostration of spirit. We 
feel loaded with benefits. So vast, they astonish us. We 
stop and wonder — we inquire. What means it? Whence 
this ocean-wave of blessing % Who am I ? What have I done 
to deserve this kindness % 

By such marked experiences the man is brought to a stand. 
He pauses to think. Memory is set at work. He reviews his 
course, honestly examines his case, lets conscience and the 
Holy Spirit perform their office, and hence understands his 
own life, discovers his own heart as never before. 

When goodness brings us to humiliation, it not only produ- 
ces reflection, but at the same time reveals the excellence, the 
loveliness of the Being against whom we have sinned. We 
look at ourselves — then at God. And the contrast ! It is un- 
speakably afi^ecting. My history ; what has it been ? Re- 
volt, disobedience, ingratitude. And the God with whom I 
have to do. He has been an infinite Father to me — pitiful, 
patient, of kindness inexhaustible. Wretch that I am to abuse 
such love ! If I could find any injustice, any harshness in 
God, I could comfort my conscience. But it is all kindness. 
I am stripped of every excuse. To be at enmity with love. 
This is hideous. God is not only right ; he is good, gracious, 
loving. He redeems, he pardons like a God. He removes 
my sins " as far as the East is from the West" — treats me as 
if I was a dutiful child. If he would only upbraid me after 
the manner of men, it would be some relief; but never to 
mention my sins, to load me with favors as if I had never 
. sinned. This is breaking me down with kindness. 



Oh ! thou heart of iniinite pity and love, I am less tliaii 
the least of all thy mercies. I do abhor myself and repent in 
dust and ashes. 

This, we say, is as it should be. This experience is both 
right and philosophical, as well as the fruit of grace. And 
not the individual heart alone — the national heart — the aer- 
grcgate sj)irit of the nation should be affected in the same 
"way. Hence all the preceding discourse has its application 
to us as a people, and has its fitness for the day of this 
assembly. 

The God of our fathers is appealing to us b}' his mercies. 
The present overflowing tide of feeling is a grateful joy. The 
waving of flags, the ringing of bells, the strains of music, the 
booming of cannon, are the varied utterance of a nation's 
gladness. The eminent official in civil life, the generals in 
our armies, the newspaper editors and correspondents, all vie 
witli the preacher in the desk and the private christian at his 
prayers, in ascriptions of praise to the Lord God of hosts — as 
if immense favors had been conferred upon us. City and 
country have for the past few days been wild with delight. 

By common consent then, God has been conferring signal 
mercies upon us. True, we have been passing through judg- 
ments. Blood has flowed. "We do not forget the brave that 
have fallen, or the equally brave that drag home their dis- 
eased and emaciated forms from the southern prison," or their 
bodies scarred and maimed on the battle-field — (life-long me- 
mentoes of their patriotism and courage). We do not forget 
that to-day many a heart is desolated, many a hearth-stone 
lonely. And yet it is a nation's jubilee. 

"We all know why. I have not time, nor is it necessary, to 
set forth at length the reasons for the joy that pulsates through 
every heart, that leaps forth from every lip. The great strug- 
gle is over. The warfare is accomplished. The controversy 
Avhicli the Almighty has had with us is closing. He gives us 
peace. lie lifts the dark cloud, and the sunlight of his smile 
comes streaming down upon us. 

We have trembled for oin- nation. Treason was developed 
everywhere; in tlie great metropolis of trade ; in the capitol ; 



10 

in the sanctuary of justice; in tlie press; in the ^li^cli A 
.reat nation were in arms against us. We suffered disasters 
bitter disappointments, and anxiously asked, Can it be tlmt 
the Ahiii-hty intends to dash in pieces our republic ? We 
were told that the confederacy could not be subdued, the 
union could not be restored. The war dragged its slow length 
alono- Thousands upon thousands of soldiers were swallowed 
up in its hu-e vortex. Treasure,, by hundreds of millions 
was expended. Taxes grew burdensome. Losses by pirates 
enormous. All! we cried, will the people abide steadfast? 
Will they persist in sacrifices like these when, by sacrificing 
principle^ they can have peace? 

Will not the forei-n nations, who envy and hate us inter- 
fere « May we not be forced to a compromise ? If not broken 
into fragments, may we not be betrayed into or forced into a 
dishonorable peace? If left to struggle through, when shall 

the end be ? . n ^ ^ ^^^ 

But now, when the stvonghokl and capital of the rebeUion 
is abandoned, and the Commander-in-Chief has snrrendeved 



with his forces, and triumph is a certainty, and it is really true 
that peace is at hand, out of full hearts we exclaim. Lord 
thou hast done great things lor us, whereof we ai-e glad 
We thank God for our able, honest and honored President, 
Abkaham LmcoL^^ We thank God for the loyal and wise 

officers in the national cabinet ; ^'''^^^' ^Z^ ^'TrTZ 
tives at the head of state governments. We tl^^^k God f^^^ 
our noble Generals-a Grant, Sherman, Sheridan, Thomas, 
Meade, and their gallant coadjutors-for a Farragut, a 
Porter, and others, who shall stand high on the roll ol lame. 
We thank God for the soldiers and marines-those strong 
breasts and iron muscles, and resolute wills, without whom 
officers would be powerless. We thank .^-^ ^or eveiync 
that has sympathized, and toiled, and sacrificed, and suffered 
in this gigantic conflict-for what Christianity has done- 
christian men and women-all, all, have been workers and 
contributors under Providence for this blessed consummation. 
We thank God for preserving us from embroilment with for- 
eign powers; and that not only is peace dawning upon us. 



11 

but peace hy victory ; peace Avitli righteousness, lienor, and 
freedom ; and tlie " glittering generalities" of our national 
professions are becoming substantial glories. Verily, it seems 
to-day as if every hand in the nation were reaching out after 
every other for universal congratulations. 

But listen. In the midst of this joyous outburst, the text 
has a lesson fur us. Is the Genius of peace spreading his gen- 
tle, benignant wing over our land ? It is God's Good Angel. 
What have we done to be thus made glad i God is pacified. 
God smiles. So much the more do shame and confusion be- 
long unto us. Because God has not dealt with us after our 
sins, nor rewarded us according to our iniquities. 

Admirable and benign as had been our institutions, great 
as had been our privileges, enlightened as we were ; with a 
free press, a free Bible and a free pulpit— how long had we 
practiced oppression, or connived at it, and made concessions 
to iniquity. How eager after more tci-ritory ; how covetous ; 
how vain-glorious. IFow corrupt in our elections. What un- 
blushing iniquity in our higli places. Profligacy rite in our 
capital. Drunkenness and l>i-awls in our hall of representa- 
tives, and in our senate chamber. What disregard of God's 
word, his name, his day, his ordinances and requirements. 
How often our mentions of God are unmeaning, rhetorical 
flourish. All this in political life, in business life, in social 
and domestic life. True, there were good men and women, 
not a few, and they were the salt of the nation. Still, to a 
shocking degree, God was ruled out of his authority and out 
of our affairs. Self and mammon were our Gods. 

And, since the breaking out of this war, what developments 
of iniquity have been nuide. AVhat a wide-spread sympathy 
with treason. How many have desired the success of that 
projected empire, M'ith " slavery for its corner-stone." What 
astounding frauds upon government. What gambling, when 
the nation was in its life-and-death struggle. AVhat a dispo- 
sition to make money out of the nation's necessities and dis- 
tresses. AVhat extravagance and gaiety and Irivolitv, when 
God was confronting the nation. Do you tell me that in the 



12 

midst of all this, there was a grand development of the gen- 
erous and noble and christian ? Yes, verilj. So I have said. 
But this does not invalidate the statements I am making. 
How many for the sake of gain would have consented to the 
disruption of our union. How many for the sake of peace 
and trade would have made a compact and adjustment with 
slavery. How many in this conflict have ueen governed hy 
no higher views than policy, or party aims, or the gratification 
of revenge. God has not been in all their thoughts. 

And the very men to whom as civilians and military officers 
we are so largely indebted, are, many of them, intempera,te, 
profane. Sabbath-breaking, untruthful men. The army, too, 
are to a sad extent, of loose morals. We Jionor them. Under 
God we owe to them our deliverance. But it is impossible to 
deny the awful prevalence among them of Heaven-defying 
vices. Behold then what wonderful kindness ! that God 
should give us such victory through men, multitudes of whom, 
officers and privates, drink themselves drunk, have no respect 
for the Lord's day, and whose mouths are full of profanity. 

Still, God gives us triumph, crowns our arms with success, 
ends the bloody strife, grants us all for which we contended, 
irradiates our heaven with his loving smile, and opens before 
the nation a prospect grand and promising, beyond all prece- 
dent and comprehension. Oh ! how forcibly the text applies 
to us, " That thou mayest remember and be confounded and 
never open thy mouth any more, because of thy shame, when 
I am pacified toward thee for all that thou hast done, saitli 
the Lord God." And the relenting, the humiliation thus pro- 
duced is not all pain and distress. It is the sweet grief of one 
who is loved into repentance. It is light streaming down 
through the rifted clouds. It is the joy of tears — not remorse 
and terror before an angry God — but the brokenness of a 
penitent, trusting, loving, rejoicing heart, before a pacified 
Father ; just the contrite joy which becomes us on this day of 
thankful humiliation. 



13 

Witli a few rem.arks, I conclude. 

And first, The impression wliicli the text pronounces legiti- 
mately consequent upon divine goodness is the effect, precise- 
ly, which we now need as a people. Probably all reflecting 
persons will agree that our great temptation will be to pride, 
that our chief danger will be from self-confidence. There is 
such a thing, doubtless, as a proper and just self-respect. 
But our strung tendency will be to boasting and arrogance. 
What armies we have raised ! What resources we have de- 
veloped ! What military genius — what soldierly qualities ! 
Wliat exploits we have performed! Wuat a mighty and 
GLORIOUS NATION wc are ! We should like to know what 
other nation could do as we have done ! Or what nation is 
rushing on to such an illustrious destiny ! What a national 
domain ! What mines of wealth ! What bannered hosts ! 
Wliat capacity for war ! With our forts and cannon and 
fleets we can defy the world. We can subdue the world. 
We will be master of the nations and give law to mankind. 

iS^ay, nay, God save us from such folly and guilt. The con- 
summation which we have reached is God's achievement. Had 
the matter been conducted according to our counsels or our 
wishes — our short-sighted wisdom — we should have ruined 
the cause. Our excellent president would tell you that he 
has counted it his highest wisdom to follow the leadings of 
Providence. And as this glorious success is not our achieve- 
ment, so neither is it our desert. Furthermore, as it is God 
who blesses and exalts us, to him must we humbly look for 
the continuance of the blessing. In this time of our exulta- 
tion, let us not forget that he who has lifted us up can cast us 
down, as he overthrew proud Babylon and Assyria and impe- 
rial Home. It is as easy for him to command the hooting of 
the owl amid the lonely ruins of Washington as amid the 
ruins of Xiuevah, or in the dilapidated Coliseum of the pruud 
mistress of the world. " Hear ye therefore and give ear, Be 
not proud for the Lord hath spoken." Rather, let us treasure 
up a sense of infinite, unmerited kindness, in order to a pro- 



14 

found liuinility. Let us engrave in deep lines upon our liearts 
this lesson of the text, or in these times it will be soon effaced. 
We are going to liave eulogies and hero-worship, and praises 
of the nation, and there will be a powerful tide to drift us 
away from lowliness and trust in the divine arm. 

Secondly, we need to learn the lesson of the text iii order to 
a proper feeling toward our Southern brethren. Were they 
guilty? Doubtless. But all national crime was not South of 
Mason and Dixon's line. And their great system of wrong, 
we at the North helped to nourish, extend and build up. 
The ISTorth has been the facile instrument of the South, — sub- 
mitting to their control of our public affairs. Why then did 
Providence determine that we should gain the mastery ? Not 
because we were so mucli better than they — but to destroy 
that great system of iniquity which was spreading its conta- 
gion and fastening upon the vitals of the whole nation. Of 
course, I am not saying that the arch-conspirators and leaders 
in rebellion ai'e not to be considered as heinous criminals and 
dealt with accordingly. To remit from them the pains and 
penalties of treason would be, in my judgment, to make our- 
selves /bo^-s m charity^ to luve traitors more than justice or 
our country. Because we all have our faults and are guilty 
before God, and ought to be humble, this is no reason why 
the assassin and murderer should not be executed, or why 
Satan should be released from his prison-house of retribution. 
But towards our deluded Southern brethren, to the ignorant 
and misinformed, to the misled and conscripted, we will not 
carry ourselves haughtily. And toward the colored race, the 
freedmen, we will not be contemptuous and lordly. Because 
we have learned the lesson of the text. We have been hum- 
bled under the divine goodness. In our pollution, God said 
to us, " Live.'''' In our great guilt he was merciful. lie de- 
livered. He spoke peace. We will be merciful, as our Father 
in Heaven is merciful. We will receive our erring brethren 
as God received us. As he forgave, so also will we. As God 
is paciiietl, so are we. 



15 

Again, if \vc rightly apply the lesson of the text, then wc 
shall interpret our experience not as encouragement to con- 
ceit and vain-glory, but as a call to higher service. 

Why has God saved our imperilled republic? "Why not 
let us fall to pieces as Alexander's kingdom Avas broken into 
four great fragments — to be then buried in the grave of ruined 
empires ? If not for our merit, then for God's own high pur- 
poses. Verily, the ingenuous soul discerns here a stirring ap- 
peal : — Your free institutions I preserve to you that you may 
purify them, administer government under them in godliness, 
justice and equity. Your nationality I uphold that you may 
be a power for righteousness and humanity in the earth. 
Your prosperity I restore to you that you may enjoy it to my 
praise — publishing my name and extending my kingdom un- 
der the whole heaven — that ye may " serve me in my great 
goodness, rendering to me according to my benefits." 

I close with one more remark. AVe have here a test of 
character. Would we ascertain whether the noble has been 
exterminated from our souls? Inquire then how we are 
affected by goodness. Do we find no subduing power flowing 
from it into our hearts? Kindness — mercy — rkdeemixg love 
— feel we no concern about it ? Might we as well talk of a 
Savior's sacrifice — of peace through his blood — to a rock or a 
brute? No humiliation ? IS'o thanks to give? No confess- 
ion of him ? Xo service to render ? Have we come to this ? 
It must not be I 

Nay, Thou Infinite Goodness, here am I. "What wilt 
thou have me to do ;' The love of Christ constraineth me. 
For me to live is Christ." 



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